2. Aghasur, Bakasur, Bakiji, these were truly demons from the earth. Shalva and Shishupal were filled with anger. Shalva and Shishupal were filled with anger. Their salvation should certainly not be desired. 3. Their salvation should certainly not be desired. We surely want them to reside in hell. Yet, they too were absorbed into His light. Such is the imperishable Lord. Just as the wicked do not abandon wickedness, the good do not abandon goodness. 4. Similarly, the compassionate Lord always remains compassionate. He does not look at the deeds of the mother, but at His own greatness. When a sinner comes to His refuge, He bestows His virtues upon them. 5. This habit of His, of burning away the sins of sinners, does not cease. For this very purpose, Hari Hari An avatãr of Bhagvãn. He incarnated in His four-armed svarup to save an elephant from being killed by a crocodile. He cut off the crocodile’s head with His chakra. Tap to open in glossary → 6. It does not cease. Read it again. This habit of His, of burning away the sins of sinners, does not cease. 7. For this very purpose, Hari Hari An avatãr of Bhagvãn. He incarnated in His four-armed svarup to save an elephant from being killed by a crocodile. He cut off the crocodile’s head with His chakra. Tap to open in glossary → 8. What does it mean, brother? Bhagwan has developed a habit of removing the sins of sinners. So He comes to remove sins. What do you say? 9. The demon has developed a habit of committing sins. No, where is that said? It is about Bhagwan. 10. It is about Bhagwan, not about demons in this verse. What came, tell me, brother? Bhagwan cannot bear it. 11. Bhagwan cannot bear it, meaning He has developed such a habit that He leaves His abode and comes here for them. So, if He has a habit of removing the sins of sinners, then what about the devotee? Bhagwan's habit is to remove the sins of sinners, isn't it? What about the virtuous or the devotee? 12. He removes. He removes theirs too. But that is not in the second verse anywhere. 13. If they don't have any, then how can He remove them? They wouldn't have anything, so He wouldn't remove them. Where is that said? They would have past sins, wouldn't they? 14. Huh? They would have past sins. But why didn't you write that down, why didn't you make a note? 15. So, does Bhagwan only have the habit of removing the sins of sinners, or does He also have the habit of removing the sins of the virtuous, or the sins of devotees? What do you say, brother? Sinners are considered to be from the past, everyone. 16. From Bhagwan's perspective, everyone is a sinner, even if they are a devotee. Haven't they committed sins in the past? Haven't they committed sins at some point? It's not like everyone is pure from head to toe. Bhagwan has a habit of removing sins, whoever's they may be. Bhagwan doesn't even consider whether they are demons or others, or opponents. Prahlad was the son of a demon, the son of a staunch enemy. 17. And if someone is a devotee, then devotees and demons are not excluded. Removing the sins of sinners means for everyone who has them. It's not like He removes the sins of famous sinners and not others. That's why Bhagwan is called what? Hey Pratipal (protector of all). 18. He sees anyone. If someone comes for refuge and He sees anyone, He uproots it from the very beginning. That is His habit. So it's not that He removes the sins of sinners and not others. 19. From Bhagwan's perspective, everyone is equal. From Bhagwan's perspective, all these are jivas. To remove their past or future sins, whenever they may be, and to purify them and take them to Bhagwan. But only if they are surrendered. 20. Someone should go to Him. So that is His habit. So it's not that He removes the sins of sinners and not others. 21. From Bhagwan's perspective, everyone is equal. For one who is to go to Bhagwan's abode, even their merits are sinful. They are sinful. 22. Both merit and sin are obstacles. If there is merit, it causes birth, and if there is sin, it also causes birth. If there is sin, one suffers blows, and if there is merit, one enjoys all the happiness of this world. 23. But to go to Bhagwan's abode, both are called sins. Thus, from Bhagwan's extraordinary perspective, everyone is equal; there is no one very high or low. Bhagwan's habit is to remove whatever they may have. 24. And to purify them and take them. But it was shown that some felt that there didn't seem to be any characteristic of a surrendered soul. Yet, when Bhagwan comes to earth, they went to Him. 25. Their connection happened, knowingly or unknowingly. They had not surrendered, but a connection happened. So the mahima of connection is stated. 1. Arrogance is also seen in those people. So, if there is arrogance, will God redeem them? He redeems arrogance by putting it through His process. 2. God certainly defeated and threatened them a lot. And by doing so, He redeemed them. But that was for Ravana, Kumbhakarna, and all of them. 3. Otherwise, if any other person is a great sinner and takes refuge in God, then God doesn't count anyone, does He? Kansa and others were arrogant. If all other people are arrogant, it's not that God won't do their welfare; their connection happens when they become free from arrogance. 4. And then, no matter how sinful a person is, He does their welfare. Those two were His attendants, and their story is written in the scriptures, so He did this. Putana was an extremely great sinner, yet she went to feed God, even if under a false pretense. 5. So God took only that much from it. He didn't take anything else. Like, Yashoda fed me, and Putana fed me. 6. So God accepted only that much; if He were to accept everything, He would accept only that much of ours. Being surrendered doesn't mean we should all become like Putana. But it means that God accepts only this much. 7. There's that story, isn't there, that when the freedom struggle was going on, letters used to come to Gandhiji. And in them, people would only hurl abuses at Gandhiji, only hurl abuses. 100-200 letters would come. 8. So Gandhiji would glance through them and take out the pins, glance through them and take out the pins, and then take them somewhere and throw them away. So people would ask, "What did you do, Gandhiji? What should be done with this?" He would say, "Now it's to be thrown in the dustbin." 9. I have taken what was to be taken from it. Only the pins were worth taking; there was nothing else worth taking from it. So God does that. 10. He takes what is worth taking from it. Then, for God, whether one is a sinner or whatever, everyone is equal. Where is it in God's sight, and where is sin even if it's not in us? 11. That's why Maharaj said to take testimony. If one doesn't see any fault in oneself, what should one do? Take the testimony of a great one. 12. Why do we compare ourselves with someone lower than us? Why do we compare ourselves with someone lower than us? Because of arrogance. 13. To increase arrogance. If something positive comes into our hands, our arrogance increases. So it's an arrogance lover. 14. Ego lover. It knows how to increase arrogance. What if one compares oneself with a great one? 15. So Maharaj said to compare oneself with a great one. If one doesn't see any fault in oneself, how should I become like Gopalanand Swami? How should I become like Parvatbhai? 16. Then our faults immediately come to hand. And God comes to remove those faults. Such faults, all those faults are called sins. 17. All shortcomings are sinful. Whether they belong to an asura or someone else. If one takes refuge in God, God has developed a habit of removing them. 18. Take refuge in Ghanshyam, why harbor doubt and sorrow? Nishkulanand, you will surely attain the Gunatit Golok Golok 1) The dhãm of Shree Krishna Bhagvãn. 2) Also means Akshardhãm. The prefix ‘go’ means light; therefore, meaning the ‘lok of light’ – Akshardhãm. Tap to open in glossary → 19. Most people now take refuge as it suits them. Taking refuge properly is a bit difficult for everyone, isn't it? It's difficult even in the scriptures. 20. This is it. Sarvadharman parityajya mamekam sharanam vraja. That means. 21. Don't do anything else. So they don't know how to take refuge properly. Taking refuge properly is very difficult. 22. Who can take refuge properly? One whose intention is right can take it. Those with wrong intentions, people with wrong intentions, cannot take refuge properly. 23. And on the contrary, they increase sin. Maharaj said that. Take refuge in Ghanshyam. 24. Why harbor doubt and sorrow? Nishkulanand, you will surely attain the Gunatit Golok Golok 1) The dhãm of Shree Krishna Bhagvãn. 2) Also means Akshardhãm. The prefix ‘go’ means light; therefore, meaning the ‘lok of light’ – Akshardhãm. Tap to open in glossary → 25. Aghasur, Bakasur, Putana, all of them. All of them were inherently filled with an extremely demonic nature. Shalva, Shishupal, they were such that they would burn with anger at God just by hearing His name. 1. His salvation is in no way fitting. He deserves to reside in a terrible hell. Yet, Bhagwan Bhagwan has absorbed them into His own light. 2. Just as the wicked do not abandon wickedness, so too the good do not abandon goodness. Similarly, Bhagwan never abandons compassion. Bhagwan shows compassion even to those who consider Him an enemy and harbor enmity towards Him. 3. Compassion always resides in Bhagwan. Bhagwan does not look at the jiva's actions. Bhagwan sees His greatness in bringing about the jiva's salvation. 4. Even if someone full of sin comes to His exclusive refuge, Bhagwan forgives his faults. AI translation of the Gujarati transcript above, produced in the same pass that transcribed the audio, one English segment per Gujarati segment. Devotional and technical terms with no precise English equivalent (kirtan, satsang, vasana, samskara, and similar) are kept as their plain transliteration rather than force-translated. Not human-proofread., AI-translated, unverified · Source details